Shloka 2

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

सूत उवाच परमार्थविदः केचिद् ऊचुः प्रणवरूपिणम् विज्ञानमिति विप्रेन्द्राः श्रुत्वा श्रुतिशिरस्यजम्

Transliteration

sūta uvāca paramārthavidaḥ kecid ūcuḥ praṇavarūpiṇam vijñānamiti viprendrāḥ śrutvā śrutiśirasyajam

Translation

Сута сказал: О лучший из брахманов, некоторые ведающие высшую истину, услышав о Том, кто рождается из вершины Вед, провозгласили: высшее, освобождающее Знание имеет саму форму Пранавы (Ом) — Пати (Владыка), явленный как сущность вершины Упанишад.

Word by Word

• सूत उवाच: Sūta said

• परमार्थविदः: knowers of the highest reality

• केचित्: some

• ऊचुः: said/declared

• प्रणवरूपिणम्: having the form of Praṇava (Oṁ)

• विज्ञानम्: true, realized knowledge (liberating insight)

• इति: thus

• विप्रेन्द्राः: O best of Brahmins

• श्रुत्वा: having heard

• श्रुतिशिरस्यजम्: born from the head/crest of Śruti (Veda), i.e., arising from the Upaniṣadic essence (a title for Śiva as Veda-śiras).

Speaker

Suta

Characters & Entities

• Suta
• Shiva
• Pranava (Om)
• Shruti (Veda)

FAQs

What is the importance of this verse in the context of Linga worship?

It identifies the highest principle behind Linga-upāsanā as realized Knowledge (vijñāna) embodied in Praṇava (Oṁ), pointing the worshipper from external symbol to the Upaniṣadic essence of Śiva as Pati.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva-tattva is presented as the Veda’s summit (śruti-śiras) and as Praṇava itself—supreme consciousness that grants liberating insight, the Lord (Pati) who is known through inner realization rather than mere concept.

What ritualistic or Yogic practice is highlighted here?

Praṇava-upāsanā (Oṁ-japa with contemplative insight) is implied as a Pāśupata-oriented practice: the pashu (soul) loosens pāśa (bondage) through vijñāna by meditating on Śiva as the meaning and sound-form of Oṁ.